By Marie Fleming
During this finished research of Jurgen Habermas's philosophy and social conception, Marie Fleming takes robust factor with Habermas over his knowing of rationality and the lifeworld, emancipation, heritage, and gender. the purpose of Fleming's critique of Habermas isn't really to dispute universalism, yet to construct at the key universalist ideas of inclusiveness and equality. Her purpose is to teach that Habermas's idea of modernity is so based that it can't in achieving its universalist goals. Contending that his thought isn't universalist sufficient, she claims that universalism should be reconceived as an intensive, severe, and old venture.
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Extra resources for Emancipation and Illusion: Rationality and Gender in Habermas's Theory of Modernity
Either way, for Habermas, philosophy failed to embody the emancipatory interest, the one he believed was proper to it. 14. , 21. 15. Habennas, Knowledge and Human Interests, 313-14. 16. Habennas, "Some Difficulties," 22. " He suggests as well that self-reflection aims at the dissolution of the "pseudo-objectivity ... rooted in unconscious motives or repressed interests. " 17 Richard Bernstein explains that Habermas views the emancipatory interest as "derivative" in that we "derive" it from reflection on the various disciplines and types of knowledge guided by the technical and practical interests.
22 RATIONAUIY beyond his narrowly descriptive claims about historical confinement, clinics, madness, prisons, and so on, and raise (at least implicitly) more general claims about the (supposedly inherently) regulatory nature of Western reason. In Habermas's view, genealogy presents us with a problem similar to the one he determines for earlier critical theory: the problem of the making use of a critical capacity that is supposed to have been lost in the unbounded spread of instrumental reason. Whereas some writers have taken on the more methodological task of trying to figure out how genealogies produce their radical effects, 12 Habermas argues that Foucault's critique of reason is based on a performative contradiction that allows a space for the reason (and the subjectivity) he means to exclude: because genealogy proceeds "eruditely" and "positivistically,"13 it implicitly acknowledges (at least performatively) the rules of a discourse in which claims to truth structurally require redemption.
Habermas, "Postscript," 176. 9. " "By scientism I mean a basic orientation prevailing in analytical philosophy ... e. " 10. Haberrnas, "Analytical Theory," 162. 11. Haberrnas, "Positivistically Bisected Rationalism," 215. THE EMANCIPATORY INTEREST 41 reproduction process, in a somewhat surprising tum, he links the emancipatory interest to ego-development, understood as a process whereby the individual achieves a critical understanding of (previously) unconscious constraints and learns to integrate his own needs and the demands of society.